Academic literature on the topic 'Māori language community'
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Journal articles on the topic "Māori language community"
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Hond, Ruakere, Mihi Ratima, and Will Edwards. "The role of Māori community gardens in health promotion: a land-based community development response by Tangata Whenua, people of their land." Global Health Promotion 26, no. 3_suppl (April 2019): 44–53. http://dx.doi.org/10.1177/1757975919831603.
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For Māori in Aotearoa New Zealand, land is not only an economic foundation but an anchor for tribal identity and a spiritual base. The forced alienation of Māori land since the 1800s, due to colonisation, has distanced communities from a direct relationship with their lands. There is little published research on Māori community gardens (māra) and their potential to reconnect Māori with ancestral lands. This study explores the motivations for developing māra and examines the role of māra in Māori health promotion. The paper describes findings from kaupapa Māori research that involved interviews with seven leaders of māra initiatives. Our findings suggest that the development of māra is motivated by a desire to empower Māori collectives towards a vision of vital communities thriving as Māori. Māra provide a rich site for community development grounded in a cultural connection to ancestral land. The utilization of ancestral lands enables groups to draw on a deep sense of shared identity that is rooted in those lands and fosters an intergenerational orientation. Māra offer activity linked with ancestral knowledge, customary practices and tribal connection. They provide opportunities to practice Māori language and cultural processes in functional everyday ways, and thereby strengthen a sense of commitment to protect cultural heritage as a resource for community life. Importantly, hands-on collective activity with shared decision-making, which is characteristic of māra, fosters social cohesion and collective efficacy. Overall our findings indicate that māra are land-centred community development initiatives that fit within the parameters of Māori health promotion and have much potential to contribute to achievement of Māori health promotion outcomes.
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Harris, Fleur, and Baljit Kaur. "Challenging the Notions of Partnership and Collaboration in Early Education: A Critical Perspective from a Whānau Class in New Zealand." Global Studies of Childhood 2, no. 1 (January 1, 2012): 4–13. http://dx.doi.org/10.2304/gsch.2012.2.1.4.
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In the 1970s, New Zealand's Māori leaders and academics successfully sought the revitalisation of culture and language through education. A Māori immersion education system emerged exemplifying school–community partnership and collaboration, and in the milieu of expansion, the whānau class emerged as an education option for children. In this context, families of children aged between 5 and 12 years are placed together in one class and the language of instruction is usually bilingual – Māori and English. A case study of such a class is presented in this article and illustrates how education measurement, underpinned by Western ideologies, can construct Māori children as deficient learners, and undermine the partnership and collaboration foundation of the whānau class. However, this study also demonstrates how alternative measurement systems that take account of Māori children's bilingual and bicultural learning can construct them as capable learners, with the implication that this must inform educators and Māori for successful partnership in the education of Māori children.
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Glynn, Ted, Mere Berryman, Kura Loader, and Tom Cavanagh. "From Literacy in Māori to Biliteracy in Māori and English: A Community and School Transition Programme." International Journal of Bilingual Education and Bilingualism 8, no. 5 (September 15, 2005): 433–54. http://dx.doi.org/10.1080/13670050508668623.
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Akbar, Heena, Charles J. T. Radclyffe, Daphne Santos, Maureen Mopio-Jane, and Danielle Gallegos. "“Food Is Our Love Language”: Using Talanoa to Conceptualize Food Security for the Māori and Pasifika Diaspora in South-East Queensland, Australia." Nutrients 14, no. 10 (May 11, 2022): 2020. http://dx.doi.org/10.3390/nu14102020.
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Queensland is home to the largest diaspora of Māori and Pasifika peoples in Australia. They form an understudied population concerning experiences and challenges of food insecurity. This community co-designed research aims to explore the conceptualization of household food security by Māori and Pasifika peoples living in south-east Queensland. Participatory action research and talanoa were used to collect and analyse forty interviews with leaders representing 22 Māori and Pasifika cultural identities in south-east Queensland. Eight key themes emerged that conceptualise food security as an integral part of the culture and holistic health. These themes included: spirituality, identity, hospitality and reciprocity, stigma and shame, expectations and obligations, physical and mental health and barriers and solutions. Addressing food insecurity for collectivist cultures such as Māori and Pasifika peoples requires embracing food sovereignty approaches for improved food security through the co-design of practical solutions that impact social determinants and strengthen existing networks to produce and distribute affordable and nutritious food.
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Hermes, Mary, and Keiki Kawai'ae'a. "Revitalizing indigenous languages through indigenous immersion education." Language Immersion Education 2, no. 2 (September 12, 2014): 303–22. http://dx.doi.org/10.1075/jicb.2.2.10her.
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This article provides a context for understanding indigenous immersion education and the issues surrounding the model as a critical strategy for revitalization of indigenous languages. Through articulating narratives and drawing on literatures internationally, an image of indigenous language education models emerges. Inspired by strong heritage language learner identities, program models are shaped around building family and community relationships, revitalizing cultural traditions and practices, and re-establishing indigenous language identity in its homeland. Indigenous language immersion models vary as they are developed in vastly different contexts. Three distinct contexts — Ojibwe, Māori, and Hawaiian — are described to illustrate the diversity and range of models. The article closes with some reflections from practice that will provide a context for building a research agenda to advance the revitalization of indigenous languages through immersion.
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Ker, Alastair, Rebecca Adams, and Gillian Skyrme. "Research in applied linguistics and language teaching and learning in New Zealand (2006–2010)." Language Teaching 46, no. 2 (February 22, 2013): 225–55. http://dx.doi.org/10.1017/s0261444812000535.
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This survey gives an overview of research into language teaching and learning in New Zealand over a five-year period, including the context of that research. The majority of New Zealanders are monolingual English speakers, yet the country faces complex linguistic challenges arising from its bicultural foundations and the multicultural society it has become. The survey encompasses the teaching and learning of indigenous and community languages, including te reo Māori and New Zealand Sign Language, both official languages; the teaching and learning of foreign languages and English for Speakers of Other Languages (ESOL); psychological factors in language learning; and language teacher education. Certain themes recur: the daunting task of maintaining minority languages against a tide of language shift, the lag between language trends and language policy, and the struggle to create space within the education system for cultural and linguistic diversity. Research into language teaching and learning in New Zealand is vibrant, but there is a need for greater collaboration, generalisability and more effective dissemination of research findings. Future research should focus on the effectiveness of methodologies and programmes in international comparison, and helping teachers and course designers to refine the use of digital technology.
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Bauer, Winnifred. "The Wanganui/Whanganui Debate: A Linguist's View of Correctness." Victoria University of Wellington Law Review 42, no. 2 (August 1, 2011): 187. http://dx.doi.org/10.26686/vuwlr.v42i2.5138.
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A decision was taken in 2009 by the Minister of Land Information that the official spelling of the city formerly spelled Wanganui should henceforth be Whanganui, although a period of grace was given for the change-over. Nonetheless, there is still a good deal of opposition to the change from residents, particularly expressed on many occasions by the outspoken mayor at the time, Michael Laws. This article was originally delivered as a seminar during Māori Language Week 2009, before the decision was taken. It seeks to explore the complex issues that underlie such a decision, and thus to shed light on why the issue is still so controversial. With the success of the case against Wanganui, it is clear that this will not be the last instance where a Māori community seeks legal overthrow of the spelling of a name: already the case of Rimutaka versus Remutaka is being debated.
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May, Stephen. "Indigenous immersion education." Journal of Immersion and Content-Based Language Education 1, no. 1 (March 6, 2013): 34–69. http://dx.doi.org/10.1075/jicb.1.1.03may.
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This article outlines key developments internationally over the last 40 years in indigenous immersion education. Most notable here has been the establishment of community-based, bottom-up immersion programs, instigated by indigenous communities with the aim of maintaining or revitalizing their indigenous languages. As such, the article addresses a relative lacuna in immersion education literature, which has to date focused primarily on second- and foreign-language contexts. The article first provides a wider sociohistorical and sociopolitical context, focusing on key developments in international law, and in specific national contexts, which have facilitated the establishment of these indigenous immersion programs. The interrelationship between indigenous immersion educational policy and pedagogy is then explored, highlighting, in the process, the various challenges involved in developing, implementing, and maintaining effective indigenous immersion programs. Finally, international exemplars of indigenous education programs are discussed, including, Hawaiian, Navajo, and Cherokee programs in the U.S., and Māori-medium education in Aotearoa/New Zealand.
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Hanusch, Folker. "Dimensions of Indigenous journalism culture: Exploring Māori news-making in Aotearoa New Zealand." Journalism 15, no. 8 (July 18, 2013): 951–67. http://dx.doi.org/10.1177/1464884913495757.
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Indigenous news media have experienced significant growth across the globe in recent years, but they have received only limited attention in mainstream society or the journalism and communication research community. Yet, Indigenous journalism is playing an arguably increasingly important role in contributing to Indigenous politics and identities, and is worthy of closer analysis. Using in-depth interviews, this article provides an overview of the main dimensions of Indigenous journalism as they can be found in the journalism culture of Ma¯ori journalists in Aotearoa New Zealand. It argues that Ma¯ori journalists see their role as providing a counter-narrative to mainstream media reporting and as contributing to Indigenous empowerment and revitalization of their language. At the same time, they view themselves as watchdogs, albeit within a culturally specific framework that has its own constraints. The article argues that the identified dimensions are reflective of evidence on Indigenous journalism from across the globe.
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Sandham, Margaret H., Emma Hedgecock, Mevhibe Hocaoglu, Celia Palmer, Rebecca J. Jarden, Ajit Narayanan, and Richard J. Siegert. "Strengthening Community End-of-Life Care through Implementing Measurement-Based Palliative Care." International Journal of Environmental Research and Public Health 19, no. 13 (June 24, 2022): 7747. http://dx.doi.org/10.3390/ijerph19137747.
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The increasing demand for palliative care in New Zealand presents a potential threat to the quality of service delivery. One strategy to overcome this is through the implementation of valid and reliable patient-reported outcome measures. This mixed-methods study aimed to (1) implement measurement-based palliative care (MBPC) in a community palliative care service in Auckland, New Zealand; (2) evaluate the clinical utility of MBPC perceived by clinicians; (3) describe patient characteristics as measured by the Integrated Palliative Care Outcome Scale (IPOS), the Australasian Modified Karnofsky Performance Scale (AKPS), and Phase of Illness (POI); and (4) evaluate the internal consistency of the IPOS. Participants were over 18 years of age from a community outpatient palliative care service. In a phased approach to implementation, healthcare staff were educated on each instrument used for patient assessment. Uptake and internal consistency were evaluated through descriptive statistics. An interpretive descriptive methodology was used to explore the clinical utility of MBPC through semi-structured interviews with seven clinical staff members. Individual patient assessments (n = 1507) were undertaken predominantly on admission, with decreasing frequency as patients advanced through to the terminal phase of their care. Mean total IPOS scores were 17.97 (SD = 10.39, α = 0.78). The POI showed that 65% of patients were in the stable phase, 20% were in the unstable phase, 9% were in the deteriorating phase, and 2% were in the terminal phase. Clinicians reported that MBPC facilitated holistic and comprehensive assessments, as well as the development of a common interdisciplinary language. Clinicians expressed discomfort using the psychosocial and spiritual items. Measurement-based palliative care was only partially implemented but it was valued by staff and perceived to increase the quality of service delivery. Future research should determine the optimal timing of assessments, cultural responsivity for Māori and Pacific patients, and the role of MBPC in decision support for clinicians.
Book chapters on the topic "Māori language community"
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Meaney, Tamsin, Tony Trinick, and Uenuku Fairhall. "The History of Te Kura Kaupapa Māori o Te Koutu – The Politicisation of a Local Community." In Collaborating to Meet Language Challenges in Indigenous Mathematics Classrooms, 37–52. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-1994-1_3.
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King, Jeanette. "Revitalizing the Māori Language?" In Endangered Languages. British Academy, 2014. http://dx.doi.org/10.5871/bacad/9780197265765.003.0011.
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This chapter looks at differing ideologies with respect to the Māori language of New Zealand, comparing what might be termed institutional ideologies with vernacular ideologies. Institutional ideologies, as defined here, are beliefs held by those employed by various government and tribal institutions to monitor, plan, and encourage the use of the Māori language. That is, institutional ideologies are the beliefs of those individuals involved with language planning. Vernacular ideologies are those beliefs held by members of the wider community, in this case, the Māori community.
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Spolsky, Bernard. "Management Agencies and Advocates." In Rethinking Language Policy, 127–53. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474485463.003.0011.
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Managers and managing agencies assume that they have authority to changes the language practices and belief of others; advocates and advocacy groups realise they need to persuade others to change. Examples from India are cited. Language academies are usually advocates; the Quechua Academy proved to be quite unsuccessful, and the Hebrew Language Academy had quite limited effects. Under totalitarian governments, language management is more easily enforceable, as illustrated by Soviet and PRC policies. The advocacy groups supporting Māori revitalization persuaded community and government to help. Language reformers are generally advocates, proposing changes in spelling and grammar.
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Lutz Warren, Julianne. "2. Learning a Dead Birdsong." In Living Earth Community, 19–40. Open Book Publishers, 2020. http://dx.doi.org/10.11647/obp.0186.02.
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Remembered songs of extinct wattlebirds, endemic to Aotearoa New Zealand, catalyze Julianne Warren's storytelling. In Chapter 2, she spins a path from first listening to a Pākehā-narrated recording of an elder Māori performing traditional mimicry of Huia. Replaying these dead bird-human voices interacting with sounds in the near-Arctic helps her begin learning, in poet W.S. Merwin’s words, to 'hear what never/Has fallen silent.' Between antipodes, ancestral echoes escape from machines, and sleeping languages live on—in loss—uncanny companionships of hope's sound.
Conference papers on the topic "Māori language community"
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Smith, Valance, James Smith-Harvey, and Sebastian Vidal Bustamante. "Ako for Niños: An animated children’s series bridging migrant participation and intercultural co-design to bring meaningful Tikanga to Tauiwi." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.142.
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This presentation advances a case study for an ongoing intercultural animation project which seeks to meaningfully educate New Zealand Tauiwi (the country's diverse groups, including migrants and refugees) on the values, customs and protocols (Tikanga) of Māori (the indigenous people of Aotearoa New Zealand). Ako For Niños (‘education for children’), implemented by a migrant social services organisation and media-design team, introduces Latin American Tauiwi to Tikanga through an animated children’s series, developed with a community short story writing competition and co-design with a kaitiaki (Māori guardian/advisor). Māori are recognised in Te Tiriti o Waitangi (the founding document of New Zealand) as partners with Pākeha (European New Zealanders), and Māori knowledge and Tikanga are important to society and culture in Aotearoa. Notwithstanding, there has been a historic lack of attention paid to developing meaningful understandings of Māori perspectives for New Zealand Tauiwi. Ako For Niños endeavours to address current shortages of engaging resources on Māori worldviews for Tauiwi communities, create opportunities for Tauiwi to benefit from Māori epistemologies, and foster healthy community relationships between Māori and Latin American Tauiwi. Through the project’s short story competition, Tauiwi were given definitions of Tikanga through a social media campaign, then prompted to write a children’s tale based on one of these in their native language. This encouraged Tauiwi to gain deeper comprehension of Māori values, and interpret Tikanga into their own expressions. Three winning entries were selected, then adapted into stop-motion and 2D animations. By converting the stories into aesthetically pleasing animated episodes, the Tikanga and narratives could be made more captivating for young audiences and families, appealing to the senses and emotions through visual storytelling, sound-design, and music. The media-design team worked closely with a kaitiaki during this process to better understand and communicate the Tikanga, adapting and co-designing the narratives in a culturally safe process. This ensured Māori knowledge, values, and interests were disseminated in correct and respectful ways. We argue for the importance of creative participation of Tauiwi, alongside co-design with Māori to produce educational intercultural design projects on Māori worldviews. Creative participation encourages new cultural knowledge to be imaginatively transliterated into personal interpretations and expressions of Tauiwi, allowing indigenous perspectives to be made more meaningful. This meaningful engagement with Māori values, which are more grounded in relational and human-centred concepts, can empower Tauiwi to feel more cared for and interconnected with their new home and culture. Additionally, co-design with Māori can help to honour Te Tiriti, and create spaces where Tauiwi, Pākeha and Māori interface in genuine partnership with agency (rangatiratanga), enhancing the credibility and value of outcomes. This session unpacks the contexts informing, and methods undertaken to develop the series, presenting current outcomes and expected directions (including a screening and exhibition). We will also highlight potential for the methodology to be applied in new ways in future, such as with other Tauiwi communities, different cultural knowledge, and increased collaborative co-design with Māori.
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Wilson, Jani. "Rōpū Whānau: A whakawhiti kōrero research methodology." In LINK 2022. Tuwhera Open Access, 2022. http://dx.doi.org/10.24135/link2022.v3i1.181.
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Kapahaka is not simply the song and dance of Aotearoa’s Indigenous people. Deeply steeped in mātauranga Māori, kapahaka is a way of simultaneously exemplifying Māori histories, the present, and the future; meanwhile it is a community-focused cultural practice, methodology, and pedagogy. Contemporary kapahaka – both competitive and for entertainment – fosters, develops, validates, and celebrates the Māori world, the language, and our ‘ways’: arguably the fundamental building blocks of Māori ‘popular culture’. The research project Kia Rite! Kapahaka for Screens, from which this presentation is a tiny proportion, will focus on the influence and impact of screen production on the art’s ebbs and flows, and the conflicts between maintaining ‘traditions’ and exploring innovation in and towards the future. Over the last century, the kapahaka art-form has evolved exponentially, and as the wider project will explore, in large part as a response to the advancement of screen technologies. An important strand in Kia Rite! will investigate the kapahaka audience. It employs a refined iteration of Rōpū Whānau, a focus group methodology where closely linked relations will be asked to respond to archival through to contemporary kapahaka footage as a generational screen audience study. Exploring responses to screened kapahaka in this way revisits a whakawhiti kōrero-based audience study method designed to reflect and embody the fundamental whakataukī ‘he aha te kai o ngā rangatira? He kōrero’ (what is the food of chiefs? It is talk.) Rōpū Whānau was developed to move beyond the ‘safety in numbers’ focus group methodology to more of a ‘safety within the whānau’ format. By inviting participants from the same family, a duty to protect the under 18s and inherently control researcher behaviours provides an extra layer of a kind of ‘Māori ethics’. This critical presentation brings forward the fundamental elements of Rōpū Whānau and unpacks how it has been used in various research projects in the past. This is to plot the way forward for Indigenous community-led research methodologies, and encourages the consideration of Indigenous research approaches.
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Grieve, Fiona, and Kyra Clarke. "Threaded Magazine: Adopting a Culturally Connected Approach." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.62.
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It has been ten years since the concept of the Publication Platform has been published in the special edition of the Scope Journal ISSN (online version; 1177-5661). The term ‘Publication Platform’ was introduced in the Practice Report, The Site of Publication in Contemporary Practice. This article surveyed a series of publication projects analysing distinctive editorial models as venues for discussion, collaboration, presentation of practice, and reflection. In this context, the term Publication Platform is employed to describe a space for a series of distinctive editorial modes. The platform considers printed matter as a venue for a diversity of discourse and dissemination of ideas, expanding the meaning and boundaries of printed media through a spectrum of publishing scenarios. The Publication Platform positions printed spaces as sites to reflect on editorial frameworks, content, design practices, and collaborative methodologies. One of the central ideas to the report was the role of collaboration to lead content, examining how creative relationships and media production partnership, affect editorial practice and design outcomes. Ten years after, the Publication Platform has evolved and renewed with emergent publishing projects to incorporate a spectrum of practice responsive to community, experimentation, interdisciplinarity, critical wiring, creativity, cultural production, contemporary arts, and craft-led discourse. This paper presents a case study of ‘Threaded Magazine’ as an editorial project and the role of its culturally connected approach. This study uses the term ‘culturally connected approach’ to frame how Threaded Magazine embodies, as a guiding underlying foundation for each issue, the three principles of Te Tiriti o Waitangi: Participation, Protection and Partnership. This presentation reflects on how these principals connect to who Threaded Magazine are collectively as editors and designers, and determined by who we associate with, partner, and collaborate with. A key factor that influenced Threaded Magazine to adopt a more culturally connected approach arose by the invitation to participate in the international publication entitled Project 16/2, commissioned by Fedrigoni Papers for the Frankfurt Bookfair, in Germany. The Project 16/2 created an opportunity for a process of editorial self-discovery. This trajectory translated the tradition of oral storytelling into graphic language, conveying the essence (te ihi) of who we were. The visuality and tactility of the printed media set a format for Threaded Magazine to focus on Aotearoa’s cultural heritage, original traditions, and narratives. This paper overviews the introduction of a kaupapa for Issue 20, the ‘New Beginnings’ edition and process of adhering to tikanga Māori and Mātauranga Māori while establishing a particular editorial kawa (protocol) for the publication. The influence and collaboration with cultural advisory rōpū (group) Ngā Aho, kaumātua and kuia (advisors) will elaborate on the principle of participation. Issue 20 connected Threaded Magazine professionally, spiritually, physically, and culturally with the unique identity and landscape of Indigenous practitioners at the forefront of mahi toi (Māori Contemporary art) across Aotearoa. Special Edition, Issue 21, in development, continues to advance a culturally connected approach working with whānau, kaiwhatu (weavers), tohunga whakairo (carvers), kaumātua and kuia to explore cultural narratives, connections, visually through an editorial framework.